Relevant bibliographies by topics / Swedish Evangelical Mission Covenant

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Academic literature on the topic 'Swedish Evangelical Mission Covenant'

Author: Grafiati
Published: 2 March 2023

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Journal articles on the topic "Swedish Evangelical Mission Covenant"

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Gustafson, David M. "Mary Johnson and Ida Anderson." PNEUMA 39, no. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).
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Burnhope, Stephen J. "Beyond the kaleidoscope: towards a synthesis of views on the atonement." Evangelical Quarterly 84, no. 4 (April 30, 2012): 345–68. http://dx.doi.org/10.1163/27725472-08404004.

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Although Christian orthodoxy has never required the adoption of one particular theory of atonement, Reformed and evangelical proponents of penal substitution (PSA) insist on its pivotal role. It is argued that the roots of this thinking lie in Enlightenment epistemology and Modern thought, corresponding to the advent of evangelicalism. PSA’s claims to be the controlling understanding are difficult to affirm on the biblical evidence and, problematically today, its paradigm of law, justice and punishment derives from pre- and early-modern eras. The ‘kaleidoscopic’ view offers a broader biblical perspective on the nature of both ‘the problem’ and ‘the solution’ and is more accessible to post-Modern thought forms. For the sake of evangelical mission, however, seeking after synthesis is encouraged, which might be explored through a renewed centre-point in ‘recapitulation/interchange’ or ‘covenant’ imagery.
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Edvardsson Björnberg, Karin, and Mikael Karlsson. "Faithful Stewards of God’s Creation? Swedish Evangelical Denominations and Climate Change." Religions 13, no. 5 (May 21, 2022): 465. http://dx.doi.org/10.3390/rel13050465.

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Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Seventh-day Adventist Church were interviewed to identify the denominations’ views on the scientific underpinnings of climate change and the moral implications of climate policy. Our data show that the denominations’ views differ markedly from those expressed by climate-oppositional evangelical groups in the U.S. The denominations held homogenous views on the legitimacy of climate science, expressed a clear biblical mandate for climate policy based on the notion of human stewardship, and believed that climate change was inextricably linked to poverty and, thus, had to be addressed. Our results point to the need for further studies on the factors behind acceptance and denial of climate science within and between faith-based and other communities in different countries.
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STANLEY, BRIAN. "‘Lausanne 1974’: The Challenge from the Majority World to Northern-Hemisphere Evangelicalism." Journal of Ecclesiastical History 64, no. 3 (June 6, 2013): 533–51. http://dx.doi.org/10.1017/s002204691200067x.

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The International Congress on World Evangelization held in Lausanne, Switzerland, in July 1974 was a seminal event in the history of Evangelicalism. This article considers the significance of the congress as an arena for the emergence of challenges from Latin America and Africa to the social and political conservatism that characterised much of the Evangelical movement in the northern hemisphere. These challenges demanded that Christian mission should be defined as a broader process than evangelism alone, and made their mark on the ‘Lausanne Covenant’, a document adopted by the congress which has had normative status among Evangelicals ever since.
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Torjesen, Edvard, and H. Wilbert (Will) Torjesen. "Fredrik Franson: Pioneer Mission Strategist." Missiology: An International Review 31, no. 3 (July 2003): 303–19. http://dx.doi.org/10.1177/009182960303100304.

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Rev. Fredrik Franson was the founding director of the Scandinavian Alliance Mission (now The Evangelical Alliance Mission, TEAM). The English-speaking world knows very little about the contribution to the global mission of the church by Swedish-born Fredrik Franson. He was a product of the spiritual revivals in nineteenth-century Scandinavia. Franson was a world evangelist, recruiter, teacher, and trainer of missionaries to Asia, Africa, and Latin America. He collaborated with Hudson Taylor and A. B. Simpson in sending missionaries to inland China. Franson founded sixteen mission agencies and church denominations in six nations during his ministry of 33 years. Scores of missionaries were motivated to missionary service by Fredrik Franson's incredible ministry. In this article H. Wilbert Norton uses the 858-page definitive biography, A Study of Fredrick Franson, by Edvard Paul Torjesen, to sketch a portrait of Franson's life and work.
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Gustafson, David M. "August Davis and the Free-Free." PNEUMA 37, no. 2 (2015): 201–23. http://dx.doi.org/10.1163/15700747-03702002.

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August Davis (1852–1936) led a group of Swedish Free Mission Friends in America known as the Free-Free, an early branch of what is today the Evangelical Free Church of America. Davis and his followers were known for such phenomena as falling down in the Spirit, having ecstatic visions, uttering unintelligible sounds, communicating the Holy Spirit through the laying on of hands, and teaching the baptism of the Holy Spirit as a second work of grace. Such activities occurred mostly in Chicago, Illinois, and throughout western Minnesota between 1885 and 1900. Davis and the Free-Free had direct organizational ties in the Scandinavian Mission Society U.S.A. to emerging Swedish-American Pentecostals in Minnesota and South Dakota such as John Thompson, Mary Johnson, and Jacob Bakken. This group known pejoratively as the Free-Free is another of several impulses that birthed a distinctly Pentecostal form of Christianity in America.
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W. Andemariam, Senai. "Who should take the Credit for the Bible Translation Works carried out in Eritrea?" Aethiopica 16 (March 9, 2014): 102–29. http://dx.doi.org/10.15460/aethiopica.16.1.701.

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The labour and sacrifices of the members of the Swedish Evangelical Mission and their predecessors in the production of scriptural works in Eritrea, and partly in Ethiopia, are praiseworthy. More acclaim is owed to these workers for their educating and/or involving native workers in the arduous task that often spanned two or three generations. When it comes to taking credit for these works, however, the native workers were rarely mentioned or, if they are mentioned, their contributions were not given the deserved recognition. This article attempts to highlight the remarkable contributions of native workers in the translation, or completion of the translation, of the Bible into four languages in Eritrea in contradistinction with the often exaggerated contributions of foreign missionaries in that successful mission.
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Gustafson, James W. "The Integration of Development and Evangelism." Missiology: An International Review 26, no. 2 (April 1998): 131–42. http://dx.doi.org/10.1177/009182969802600202.

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Although the rhetoric relating to the importance of both evangelism and development in the world mission of the church has been rich over the past few decades, little has been actually done by the evangelical world community to implement the implications of this discussion. Obstacles that have prevented the integration of evangelism and development have been numerous: A narrow understanding of evangelism; a secular definition of development; a crisis of faith (focus on law versus grace); and a cultural insensitivity, to mention a few. There are some efforts being made, however, to integrate both evangelism and development in the work of the church. A case in point is the work of the Issaan Development Foundation, the Institute for Sustainable Development and the Thailand Covenant Church in Thailand over the past few decades. Some basic principles held by this integrated ministry are the authority of the Word of God, a focus on integrating all of life by the grace of God, a flexible organizational system, contextualization of all areas of ministry, power encounter between the values of the gospel and those of society, a focus on the local church, and a process/broker approach to ministry.
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Nordenstorm, Leif. "Samarbetskyrkor: potential och hinder." Theofilos 13, no. 1/2 (February 28, 2021): 151–67. http://dx.doi.org/10.48032/theo/13/1/11.

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Cooperation churches (samarbetskyrkor) have since 1966 been organized in cooperation between Church of Sweden and the Swedish Evangelical Mission (Evangeliska Fosterlands-Stiftelsen, EFS), which is an independent movement working for renewal within Church of Sweden. These cooperation churches have the advantage of a combination of the evangelical spirituality and the volunteer tradition of EFS and the strong feeling of affinity between Church of Sweden and the general public. The article is discussing the book by Marie Rosenius, Samarbetskyrkan, en fråga om ecklesiologiskt kapital (The cooperation church, a question about ecclesiological capital), which was written based on a questionnaire, but also supplements the results presented in the book with the result of an interview survey, based on unstructured open-ended questions. One conclusion of Rosenius is that the cooperation churches often work well but there can be problems. It has become evident that when a new vicar has begun to serve in a congregation, problems can arise if the new vicar is not familiar with the spirituality of EFS and because different ecclesio logies can be in conflict with each other. Another problem is that many congregations have become more like event organisers, than fellowships around Christ. In this regard, EFS adhere to the ideal of a fellowship around Christ, in which personal conversion is important. Another problem is differences about current language usage. For example, “congregation” and “mission” can have different meanings in different traditions. The article also compares the situation in the cooperation churches in Sweden with the different traditions in Church of England and ends with some ideas how to avoid misunderstandings and how to strengthen the cooperation in the future.
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Nelson, Cary. "The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy." Religions 10, no. 6 (June 22, 2019): 396. http://dx.doi.org/10.3390/rel10060396.

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The new millennium has seen increased hostility to Israel among many progressive constituencies, including several mainline Protestant churches. The evangelical community in the US remains steadfastly Zionist, so overall support for financial aid to Israel remain secure. But the cultural impact of accusations that Israel is a settler colonialist or apartheid regime are nonetheless serious; they are proving sufficient to make support for the Jewish state a political issue for the first time in many decades. Despite a general movement in emphasis from theology to politics in church debate, there remain theological issues at the center of church discussion. The Protestant church with the longest running and most well-funded anti-Zionist constituency is the Presbyterian church in the US. In the last decade, its Israel/Palestine Mission Network (IPMN) has produced several increasingly anti-Zionist books designed to propel divestment resolutions in the church’s annual meeting. The most widely debated of these was 2014’s Zionism Unsettled: A Congregational Study Guide. This essay mounts a detailed analysis and critique of the book which documents the IPMN’s steady movement toward antisemitic positions. Among the theological issues underlying debate in Protestant denominations are the status of the divine covenant with the Jewish people, the role that the gift of land has as part of that covenant, and the nature of the characterization of the Jews as a “chosen people”. These, and other issues underlying Protestant anti-Zionism, have led to the formation of Presbyterians for Middle East Peace (PFMP), a group, unlike IPMN, that supports a two-state solution. The competing positions these groups have taken are of interest to all who want to track the role that Christian denominations have played in debates about the Israeli–Palestinian conflict.
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Dissertations / Theses on the topic "Swedish Evangelical Mission Covenant"

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Gustafson, David M. "D. L. Moody and Swedes : Shaping Evangelical Identity among Swedish Mission Friends 1867–1899." Doctoral thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-11087.

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The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.
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Larspers, Torbjörn. "Konfessionalitet och medbestämmande : Evangeliska Fosterlands-Stiftelsens struktur och den nyevangeliska väckelserörelsens regionala nivå fram till 1922." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-183586.

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In May 1856 the EFS (the Swedish Evangelical Mission Society), influenced by the new evangelism-movement, was established as an “internal mission” within the Church of Sweden. During the same period the “new evangelism” revival movement established regional organizations in order to coordinate the movement in different parts of the country. These regional organizations consisted of the movement’s local mission societies in a province or part of a province of Sweden. This study will focus on democracy and theological identity in the EFS through an analysis of how the regional organizations acted, what role they played, how the EFS was influenced by them and how the EFS decided to establish its own regional organization. One result of the earlier tensions between the regional mission organizations and the EFS was the establishment of the independent organizations Mission Covenant Church of Sweden (Svenska Missionsförbundet) (1878-) and Mission Society of Bible faithful Friends (Missionssällskapet Bibeltrogna Vänner) (1911-). This investigation looks into 17 of 36 regional mission organizations that existed. The time frame of the investigation is from the establishment of the EFS in 1856 to the establishment of the regional structure of the EFS in 1922. The EFS changed over time. The change of society and wishes from the movement’s local mission societies and regional mission organizations were agents in this transformation. An important result of this research is that this transformation of the EFS proceeded at a slow pace and with the preservation of the EFS’s theological identity.
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Tyrberg, Andreas. "Kyrka i Jubaland? : EFS missionsfält i Jubaland 1904-1935." Thesis, Uppsala universitet, Kyrko- och missionsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-275827.

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Olsson, Johan. "Bland smuts och andligt förfall : Svenska Missionsförbundets Kina kring sekelskiftet 1900." Thesis, Södertörn University College, School of Gender, Culture and History, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3593.

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The purpose with this thesis is to analyse the image of the Chinese that was constructed and maintained in the materials published in association to the Swedish Mission Covenant Church (SMF) missionary work in China between the years of 1890 to 1914.

The analysed material is mainly from the periodical Missionsförbundet, the analyse also include various books, biographies and anthologies. Inspired by Michel Foucault I found my methodological starting point in his discourse term. Frome there, by the help of the texts of Torjer A. Olsen, I constructed a discourse analyses, by which I analysed my materials.

The survey showed that the material associated to SMF foremost constructed a negative pictureof the Chinese as unclean, conservative, arrogant, liars, greedy, loud, bad singers and that the woman situation was seen as untenable. A more appreciative picture also emerged and the Chinese was described as polite and strong. But this image had restrictions that made the first positive impression fade away, as an example the missionaries often questioned the motive behind the Chinese friendliness and regarded it as a mean to manipulate.

In common to many of the characteristics was their connection to the larger dichotomy civilisation- barbary. The missionaries did not only represent Christianity they were also, according to themselves, the represents of civilisation. And the ascribed characteristics thus took theform of contrasting pictures that portrayed the heathen barbary Chinese. I saw the comprehensive negative image as a result of the missionaries need to legitimate their activity and as aproduct of the above described thinking in dichotomy terms.

The Chinese picture was not a picture of the Chinese per se, but a image of the ”Other”. The displayed characteristics is by no means restricted to only include the Chinese or to be seen asonly a historical conception, with no or little relevance to ”our” (post)modern society - look closely at the newspapers of today and you will find the same images in the reports from theso called ”developing countries”, the dirt, the mistreated woman, the greedy and corrupt leaders. What is then my point, am I saying that this picture is misleading? I lack the knowledgeto make such a claim, my intention is to attentive the genealogy of thought, to show that the free thought in some (or the most) cases are not so free. And in this lies also the thesis scientific value.

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Åhman, Bertil. "Daniel Ndoundou : Väckelseledare i den Evangeliska Kyrkan i Kongo." Doctoral thesis, Uppsala universitet, Svenska Institutet för Missionsforskning, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-212634.

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Daniel Ndoundou (1911 – 1986) was born in the southern part of French Equatorial Africa, close to the border of the Belgian Congo. At an early age he joined the Swe-dish protestant mission. As a young man he began to work as an evangelist and in 1946 he was ordained pastor. The following year a spiritual revival started and soon Daniel Ndou¬ndou became its leader, a position he held for the rest of his life. The aim of this thesis was to describe and analyse how Daniel Ndoundou carried out his ministry as a revival leader in the intersection between traditional beliefs and the new religion introduced by the protestant missionaries. He experienced the pro-cess of his country gaining its independence and the founding of the autonomous Evangelical Church of Congo. As a well-known counsellor and healer he received many pilgrims at his home. During revival meetings he sometimes preached to thou-sands of people. He had to take a stand on different movements of political and religious character that emerged especially during the colonial era. The thesis shows that the doctrines adopted by Daniel Ndoundou were close to those of the missionaries. However, he sometimes accepted and applied practices that were seen as controversial by his Church leaders. This was particularly evident when he invited people to the “Pool of Siloam” where he organized ritual baths for healing. The thesis also describes the legacy left by Daniel Ndoundou namely how the Evangelical Church of Congo manages the revival almost 30 years after his death. Many charismatic Christians play an important role and for the local pastor they are sometimes difficult to handle. The void left by Daniel Ndoundou is strongly felt by many church members since he was seen as the authority in matters relating to spiritual gifts.
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Pettersson, Karolina. "”Det som vi behöver, förutom det Glada Budskapet ni förkunnar, är också en bokhandel och ett apotek” : Svenska Missionsförbundets missions- och biståndsarbete 1964-1980." Thesis, Stockholms universitet, Historiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-154546.

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This thesis investigates the ways in which the Mission Covenant Church of Sweden could influence the Swedish Foreign Aid Policy for NGOs, with particular focus on financial support for their missionary activities. Furthermore, it investigates how the church’s involvement in the emerging Foreign Aid Policy work, and its relationship with the government agency NIB/SIDA during the years 1964-1980, influenced the church’s own policy-making. Using Mahoney, Streeck and Thelen’s concept of gradual change and Bourdieu’s theory of habitus this thesis investigates the influence the relationship had on 1) the Aid policy 2) MCCS: s evangelical mission. The results of this thesis indicate that the government agency’s original demand for a Foreign Aid work neutral from religious or political influence changed into a policy embracing missionary organisations. The results also indicate a change in the priority of the Mission Covenant Church of Sweden’s mission methods with the church prioritising social work over evangelisation. This study aims in general to deepen the knowledge of the NGOs involved in the Swedish Foreign Aid in order to further the understanding of their influence on the Foreign Aid Policy as well as their methods to remain uninfluenced in return.
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Books on the topic "Swedish Evangelical Mission Covenant"

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D. L. Moody and Swedes: Shaping evangelical identity among Swedish mission friends, 1867-1899. Linko ping: Linko ping university, Department of culture and communication, 2008.

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Evangelical Covenant Church of America: Some sociological aspects of a Swedish emigrant denomination, 1885-1984. Löberöd, Sweden: Plus ultra, 1985.

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3

Copper, Dwight Edward. Swedish Mission Covenant Church: First Covenant Church of Bessemer, PA, cemetery : Borough of Bessemer, Lawrence County, Pennsylvania. Chicora, PA (1124 Oneida Valley Road-Rt. 38, Chicora 16025): Mechling Bookbindery, 2005.

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Peterson, John E. North Park University. Charleston, S.C: Arcadia Pub., 2009.

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Erickson, Scott E. David Nyvall and the shape of an immigrant church: Ethnic, denominational, and educational priorities among Swedes in America. Uppsala: Uppsala University, 1996.

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Rees, Paul S. Things unshakable: Spiritual formation readings for reflection from the pen of Paul S. Rees. Edited by Demaray Donald E. Lexington, KY: Emeth Press, 2011.

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Rees, Paul S. Things unshakeable: Spiritual formation readings for reflection from the pen of Paul S. Rees. Lexington, KY: Emeth Press, 2011.

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Simon, Bernice Hammar. The early history and church register record and ministerial accounts of the Swedish Mission Church of Youngstown, Ohio, 1886-1930: Now, First Covenant Church of Youngstown, Ohio. Canfield, OH (625 Blueberry Hill Dr., Canfield 44406): B.H. Simon, 1986.

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University, North Park, ed. North Park University. Charleston, S.C: Arcadia Pub., 2009.

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Lundbom, Jack R. On the Road to Siangyang: Covenant Mission in Mainland China 1890-1949. Wipf & Stock Publishers, 2015.

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